---
title: "圓覺經夾頌集解講義 · 經題"
description: "圓覺經夾頌集解講義是宋代學僧周琪對佛教重要經典《圓覺經》的註疏與講解。該著作誕生於中國佛教義學興盛的宋代，周琪法師以夾頌集解的形式，系統闡釋了《圓覺經》中關於圓覺妙心、如來藏思想以及頓悟修禪的法門。內容融合經文釋義、頌文提煉與精要講解，深入剖析了修行者如何證悟清淨自性。此講義被視為研習《圓覺經》的權威輔助讀物，在佛教義理研究與禪修實踐領域具有重要地位，為歷代學人理解圓頓教理提供了關鍵指引。"
url: "https://rushiwowen.co/en/r/cmex1ng9p04ukjp04qm9z9i4u"
---

御註：大方廣者，無量無邊之廣也。蓋圓覺性體，周遍法界，如大方之廣故也。圓者，圓照具足。覺者，虗明靈照。脩多羅者，按諸註疏，乃總括諸經之辭。了義經者，讚此一經，是究竟了達之義。

> The Great says that the "Great and Vast" refers to boundlessness without limit. The essence of Perfect Enlightenment pervades all realms of existence, expansive like a great, boundless space. "Perfect" means complete, shining illumination, fully present. "Enlightenment" means the empty, luminous, and aware nature. As for "Sutra," according to various commentaries, it is a general term that covers all scriptures. "Complete Meaning Sutra" praises this one teaching as revealing the ultimate, fully realized truth.

西蜀復菴暉禪師類解講義曰：經題十有一字，以八義釋之：一約體用，二法義，三能所，四名義，五立名，六取捨，七問難，八總収。第一體用者，於中又有從體起用，及攝用歸體。謂大字一字屬體，方廣二字屬用，此從體起用也。其次圓覺二字屬體，上大方廣三字屬用，此攝用歸體也。第二法義者，欲釋諸經論，必須明釋法義。依法解義，義即分明。以義照法，法即顯著。今經題中，圓覺二字屬其法，大方廣三字屬其義。謂當體虗明，廣大常住。本覺法上，有此之大義、方義、廣義。其次經之一字，屬其教法。上脩多羅了義五字，是嘆教法勝能之義也。第三能所者，謂脩多羅了義經六字，屬能詮之文。大方廣圓覺五字，屬所詮之義。又有總別，脩多囉三字屬總，謂指一代時教。了義經三字屬別，謂別歎此圓覺經。謂此經乃是一代時教中諸部宣說勝諦決了究竟之義，非是宣說世俗因果不了之義。所以云：脩多羅總指諸部，了義者別嘆斯文也。第四名義者，又分為二：初唐後梵。謂大方廣圓覺了義經八字，即此方唐言也。脩多羅三字，即西域梵語也。大以當體得名，常徧為義。當體覺性無邊，強名為大。常則竪通三際，徧則橫徧十方。方以就法為名，軌持為義。軌則軌生物解，使眾生悟入佛之知見。持則任持自性於生死海中，而此性不曾生滅。廣則從用得名，包博為義。包則無外，博則普徧。圓以不偏得名，滿足周備為義。覺以不昏得名，虗明靈照為義。此皆就唐言釋名義也。其次脩多羅，此翻契經。契與契合，合機合理也。經者，有貫串義，有攝持義，謂貫穿諸佛所說之法，攝持一切眾生之類，故稱大方廣圓覺脩多羅了義經也。第五立名者，且諸經得名，或佛自立，或結集人立，或兼斯二者立。今經題目，據下賢首章中，有其五名：一名大方廣圓覺陀羅尼，二名脩多羅了義，三名秘密王三昧，四名如來決定境界，五名如來藏自性差別。以此推之，是知此經之名，乃佛自立也。第六取捨者，經中雖有五名，首題唯取其二者，良以宗本體用，是法義之宏綱；詮指功能，乃言像之皎鏡。事周義盡，須建五名，以要標題，且存兩號。遂存前二，略去後三，此譯人巧意也。第七問難者，又分為二：初難本題，後難別題。難本題云脩多羅與經，但唐梵之文有異，今雙置題目，豈非重疊耶？答：上則總指諸部，此則唯目當經，對總歎別，故非重也。次難別題中又分為二：初難法義，後難三大。難法義云：且大方廣佛華嚴經，彼經題目以大方廣三字為法，佛華嚴三字為人，今經何故却以大方廣三字為義耶？答：彼經對人故稱法，此經對法故稱義也。難三大云：華嚴經說三大，起信論說三大，與今經說三大，是同是別耶？答：配屬三大，約法則同，釋義隨宗則別。起信論就凡上建立三大為宗，華嚴經就玄上及事上建立三大為宗凡一字皆具十義，今經就本覺體上建立三大為宗，故不同也。所以起信約凡以為心，圓覺約佛以標名，華嚴不逐機宜直顯一真法界也。又起信大分約因位說，圓覺與華嚴大分約果位說。第八總収者，意謂此二十八紙能詮之文，乃是吾佛大聖人於一代時教諸部中特為頓機之者宣說決了究竟真實常住之義，欲使後代順佛法脩行之人誦此能詮之文，解此所詮之理，如說脩行於一切處決疣潰癰、挑痾去毒、遣障除疑，證自己廣大靈明真實常住圓覺之體，於此體上發起如是大義、如是方義、如是廣義，從此超凡入聖一得永常，盡未來際自利利他受用無盡也。

> \*\*Eight Aspects of the Sutra Title\*\* The Sutra title has eleven characters, which can be explained through eight aspects: 1. Essence and Function, 2. Dharma and Meaning, 3. Subject and Object, 4. Name and Meaning, 5. Establishment of the Title, 6. Selection and Omission, 7. Objections and Responses, and 8. Summary and Conclusion. \*\*First: Essence and Function\*\* This can be further divided into "from essence to function" and "returning function to essence." The character "Great" (大) belongs to essence, while "Square and Extensive" (方廣) belong to function—this is "from essence to function." Next, "Perfect Enlightenment" (圓覺) belongs to essence, while the preceding "Great, Square, Extensive" (大方廣) belong to function—this is "returning function to essence." \*\*Second: Dharma and Meaning\*\* To explain any scripture, one must clarify Dharma and its meaning. Understanding Dharma through meaning makes it clear; using meaning to illuminate Dharma makes it manifest. In this Sutra title, "Perfect Enlightenment" is the Dharma, and "Great, Square, Extensive" is its meaning. The inherent nature is vast, clear, and constantly abiding. This originally enlightened Dharma naturally possesses these qualities of greatness, squareness, and extensiveness. The character "Sutra" (經) represents the teaching itself, while the preceding "Ultimate Meaning Sutra" (脩多羅了義) praises the superior capability of this teaching. \*\*Third: Subject and Object\*\* "Ultimate Meaning Sutra" (脩多羅了義經) belongs to the expressive text, while "Great, Square, Extensive, Perfect Enlightenment" (大方廣圓覺) belongs to the expressed meaning. There is also a distinction between general and specific: "Sutra" (脩多羅) refers generally to all the Buddha's teachings of the entire era, while "Ultimate Meaning Sutra" (了義經) specifically praises this \*Sutra of Perfect Enlightenment\*. This Sutra is the ultimate and definitive teaching among all the scriptures, not a teaching of worldly causes and effects. \*\*Fourth: Name and Meaning\*\* This is divided into two: first the Chinese name, then the Sanskrit. "Great, Square, Extensive, Perfect Enlightenment, Ultimate Meaning Sutra" (大方廣圓覺了義經) is Chinese; "Sutra" (脩多羅) is Sanskrit. "Great" is named for its inherent nature, meaning "ever-present and all-pervasive." The enlightened nature is boundless, so it is called "Great." "Ever-present" spans the past, present, and future; "all-pervasive" extends everywhere. "Square" is named for its relationship to the Dharma, meaning "standard and support." It serves as a standard that helps beings awaken to the Buddha's knowledge and vision, and it supports its own nature, which remains unborn and unceasing amidst the ocean of birth and death. "Extensive" is named for its function, meaning "encompassing and universal." It encompasses all, without exception. "Perfect" is named for its non-bias, meaning "complete and fulfilled." "Enlightenment" is named for its non-delusion, meaning "clear, bright, and aware." These are explanations based on the Chinese language. "Sutra" (脩多羅) translates as "Scripture," meaning "to accord with," in harmony with both beings and principle. "Scripture" also implies "threading" (linking all the Buddha's teachings) and "holding" (supporting all beings). \*\*Fifth: Establishment of the Title\*\* Sutra titles may be established by the Buddha himself, by the compilers, or by both. According to the chapter on the Virtuous Sage, this Sutra has five names: 1) The Great, Square, Extensive, Perfect Enlightenment Dharani, 2) The Ultimate Meaning Sutra, 3) The Secret King Samadhi, 4) The Tathagata's Decisive Realm, and 5) The Distinctions of the Tathagata-garbha's Self-nature. Thus it is known that the title of this Sutra was established by the Buddha himself. \*\*Sixth: Selection and Omission\*\* Although the Sutra has five names, only two are selected for the title. This is because the essence-function pair is the main principle, and the function of expression and pointing is the clear mirror of words and images. To cover the matter fully, all five names would be needed, but to keep the title concise, only the first two are retained and the last three are omitted—this is the translator's skillful arrangement. \*\*Seventh: Objections and Responses\*\* This is divided into two: first, objections regarding the main title, and second, objections regarding the specific title. Objection to the main title: "Sutra" (脩多羅) and "Sutra" (經) are simply different in Sanskrit and Chinese—isn't it redundant to have both in the title? Response: The first refers generally to all the scriptures; the second refers specifically to this Sutra. Comparing the general and the specific, there is no redundancy. Objection to the specific title (in two parts): First, regarding Dharma and Meaning: The \*Avatamsaka Sutra\* uses "Great, Square, Extensive" as the Dharma and "Buddha's Adornment" as the person. Why does this Sutra use "Great, Square, Extensive" as the meaning? Response: In that Sutra, the Dharma is set against a person; in this Sutra, the meaning is set against the Dharma. Second, regarding the Three Greatnesses: The \*Avatamsaka Sutra\* discusses the Three Greatnesses, and the \*Awakening of Faith\* also discusses them. Are they the same or different? Response: In terms of assigning the Three Greatnesses, they are the same regarding the Dharma, but the interpretations differ according to the tradition. The \*Awakening of Faith\* establishes the Three Greatnesses from the perspective of ordinary beings; the \*Avatamsaka Sutra\* establishes them from the perspective of the mysterious and the phenomenal<note>Each character contains ten meanings</note>; this \*Sutra of Perfect Enlightenment\* establishes the Three Greatnesses from the perspective of the inherently enlightened essence. Therefore, they are different. The \*Awakening of Faith\* discusses the mind of ordinary beings; this Sutra names it from the perspective of Buddhahood; the \*Avatamsaka Sutra\* directly reveals the Single Reality without adjusting to different capacities. The \*Awakening of Faith\* mainly speaks from the causal stage, while this Sutra and the \*Avatamsaka Sutra\* mainly speak from the resultant stage. \*\*Eighth: Summary and Conclusion\*\* The meaning is that this text of twenty-eight folios is the expression of the great Sage, the Buddha, who, among all the teachings of his era, specially declared for those of sudden capacity this ultimate, definitive, real, and constant meaning. He wished that future practitioners who accord with the Dharma would recite this expressive text, understand the principles expressed, and, practicing accordingly in all situations, would break through their attachments like lancing a boil, drain their afflictions like removing sickness, eliminate their obstacles and doubts, and realize their own vast, clear, real, and constant essence of Perfect Enlightenment. From this essence, they would generate such greatness, squareness, and extensiveness, and thereby transcend the ordinary to enter the holy state, attaining permanence from that point onward, benefiting themselves and others for endless eons.

四明聰講師心鏡曰：大方廣圓覺者，此經廼窮理盡性之書，潔淨精微之教，部雖屬於方等，教味唯歸一圓。瞿曇示因地之良規，妙德啟脩行之正路，故襃之以大方廣，實之以脩多羅。今言圓即大也，曰規；覺即方也，曰矩。蓋聖人用此模範眾生，能成十方諸佛軌則，名善法行也。又圓是圓融，覺是覺性，真覺之性，圓融之道，如大海水，澄湛圓融。楞嚴云：覺海性澄圓，圓澄覺元妙。又圓則寂也，覺則照也，照而常寂，故曰圓；寂而常照，故曰覺。覺取照義，圓取寂義，照而寂，寂而照，寂照同源，故曰圓澄覺元妙。此非獨取廣大無邊之義為圓覺，須知眾生旅泊三界，生死結根，無明業識，非圓覺寂照之功，幻翳空華，孰能銷殞？故圓覺之義，義盡於斯。脩多羅者，此翻契經、契理、契機，故曰契經。了義者，法華以前，圓覺之外，皆不了義，蓋權實未融故也。今既聞開顯同法華之圓，並為了義，所以事理圓融，因果頓足，佛法之妙，豈復有過於此？經者，徑也。經由聖人心口，故得萬古同遵，百世不易。準佛地論解，則能貫能攝；此方儒書，則訓法訓常。餘如常釋，不復繁引。

> Great Compassion, Vastness, and Perfect Enlightenment — The Essence of the Sutra The \*Sutra of Great Compassion, Vastness, Perfect Enlightenment\* is a text that thoroughly investigates principles and exhaustively explores human nature. It is a teaching of purity, subtlety, and refinement. Although it belongs to the \*Vaipulya\* (Expansive) category of scriptures, its teaching flavor ultimately leads to the single, perfect vehicle. Shakyamuni presented it as a fine guide for the cause-ground (the initial stage of practice), and Manjushri opened up the correct path for cultivation. Therefore, it is praised as "Great Compassion and Vastness" and substantiated as a \*Sutra\* (a thread-like teaching). Now, "Enlightenment" corresponds to "Greatness" — we call it a compass. "Perfect" corresponds to "Vastness" — we call it a square. The sage uses these to mold and guide sentient beings, enabling them to perfect the standard of all buddhas in the ten directions. This is known as the "practice of wholesome dharmas." Furthermore, "Perfect" means complete integration, and "Enlightenment" means awakened nature. The true awakened nature and the path of complete integration are like the ocean's water — clear, still, and perfectly integrated. The \*Shurangama Sutra\* says: "The ocean of awakening is clear and still, perfectly integrated. That perfect stillness and awakening is wondrous and profound." Also, "Perfect" refers to stillness, while "Enlightenment" refers to illumination. Illumination that is always still is called "Perfect." Stillness that always illuminates is called "Enlightenment." "Enlightenment" takes on the meaning of illumination; "Perfect" takes on the meaning of stillness. Illumination and stillness, stillness and illumination — they share a single source, hence: "The perfect stillness and awakening is wondrous and profound." This does not solely take on the meaning of boundless greatness as Perfect Enlightenment. One must realize that sentient beings, traveling as guests through the three realms (desire, form, and formlessness), entangled in the root knots of birth and death, and caught in ignorance and karmic consciousness, cannot eradicate the illusions of phantom eye-cataracts and sky-flowers without the power of Perfect Enlightenment's stillness and illumination. Therefore, the meaning of Perfect Enlightenment is exhaustively contained here. As for \*Sutra\*, it translates here as "a scripture that accords with both principle and beings," hence it is called "Accordant Scripture." Regarding "complete meaning" (\*liaoyi\*): Before the \*Lotus Sutra\*, outside of Perfect Enlightenment, all teachings were incomplete in meaning because the provisional and the true were not yet fused. Now, having heard the opening disclosure that it is equal to the perfection of the \*Lotus Sutra\*, everything is considered complete meaning. Thus, phenomena and principle are perfectly integrated, cause and effect are instantly fulfilled. The wonder of the Buddha's teaching — could there be anything surpass this? "Sutra" (經典) means "path" (徑). It is a path that comes from the minds and mouths of the sages, thus it is followed universally for ten thousand ages and remains unchanged for a hundred generations. According to the \*Discourse on the Grounds of Buddhahood\*, a sutra can "string together" and "hold in." In this culture's Confucian texts, it is glossed as "model" and "constant." The rest follows common explanations, and I will not cite further.